Published every Three Months. Sponsored
by an International Group of Theosophists.
Objectives: To uphold and promote the Original Principles of the modern
Theosophical Movement, and to disseminate the teachings of the Esoteric
Philosophy as set
forth by H.P. Blavatsky and her Teachers.
Editor: Boris de Zirkoff.
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None of the organized Theosophical Societies, as such, are responsible
for any ideas expressed in this magazine, unless contained in an official
document. The Editor is responsible for unsigned articles only.

*

THOUGHTS TO REMEMBER ...

"... The keys to the Biblical miracles of old,
and to the phenomena of modern days; the problems of psychology, physiology,
and the many 'missing links' which have so perplexed scientists of late,
are all in the hands of secret fraternities. This mystery must be unveiled
some day. But till then dark skepticism will constantly interpose its
threatening, ugly shadow between God's truths and the spiritual vision
of mankind ... The answers are there. They may be found on the time worn
granite pages of cave temples, on sphinxes, propylons and obelisks. They
have stood there for untold ages, and neither the rude assault of time,
nor the still ruder assault of Christian hands, has succeeded in obliterating
their records. All covered with the problems which were solved - who
can tell? Perhaps by the archaic forefathers of their builders - the
solution follows each question; and this the Christian could not appropriate,
for, except the initiates, no one has understood the mystic writing.
The key was in the keeping of those who knew how to commune with the
invisible Presence, and who had received, from the lips of mother Nature
herself, her grand truths. And so stand these monuments like mute forgotten
sentinels on the threshold of that unseen world, whose gates are thrown
open but to a few elect.

"Defying the hand of Time, the vain inquiry of profane science,
the insults of the revealed religions, they will disclose their
riddles to none but the legatees of those by whom they were entrusted
with the MYSTERY. The old, stony lips of the once vocal Memnon, and of
these hardy sphinxes, keep their secret well. Who will unseal them? Who
of our modern materialistic dwarfs and unbelieving Sadducees will dare
to lift the VEIL OF ISIS? - H. P. Blavatsky, Isis Unveiled, Vol.
I, p. 573. [3]

*

"LISTEN TO THE MARCH OF THE
FUTURE ..."Boris de Zirkoff

In the crisis of our age is heralded the birth of a new civilization.
Out of the ashes rises, Phoenix-like, the shape of things to come. The
temporary dissolution of ethical standards, the wide-spread suppression
of Truth, and the suicidal gospel of brute force and opportunism, are
neither denied nor disregarded. But to the eyes of a deeper observer
they are only the scum rising to the surface of the boiling cauldron
wherein is enacted the alchemical process of racial transmutation, a
spiritual regeneration of the vital streams of Humanity.

That which seems to be the debasement of many a lofty ideal, or the
stormy overthrow of once noble traditions, is but the clearing of the
ground upon which nobler ideals and more enduring traditions will be
erected in the course of cycling years. The psychical and intellectual
conflagration which dissipates into impalpable ashes what some had mistaken
for unshakable edifices of thought and conduct releases at the same time
the pent-up flood of a new spiritual vigor with which to build a brighter
future for all men. And while, in the dismal gloom of a temporary spiritual
blackout, we see ancient and familiar lights going out one by one, greater
and more effulgent Beacons already now pierce the enfolding darkness
with their shafts of redeeming light.

The crisis we are in must be faced and overcome. None can seclude himself
behind an imaginary wall of intellectual isolation. Humanity is one and
indivisible. Every man or woman is an integral part of the Karma of the
race, and has contributed his constructive or disruptive part towards
the shaping of this or any other crisis. The appalling misery of today
is our own handiwork. The World of Tomorrow will not be built for us
by some gracious Divinities descending into our midst from a modem Olympus.
If it is ever to become an actuality, it will have to be erected, stone
by stone, through our own self-devised efforts and under the guidance
of our own spiritual manhood. There is no other way!

We are all actors in a great World-Drama - the birth of a New Age.

In this universal upheaval none can stand alone.

Everyone of us, great or small, young or old, has a responsibility to
his fellow-men. The World of Tomorrow is being moulded in the thinking
of the people of Today. When we help others to raise and ennoble their
thoughts, we become co-workers with Nature in building a New World. And
let us bear this clearly in our minds: the shape of coming events depends
to a very considerable extent upon the number of people whose minds and
hearts may have been touched with the soul-healing teachings of Theosophy
- the Divine Wisdom of the ages.

In the vision of the Great Ones who were the actual founders of the
modern Theosophical Movement, and are still inspiring those portions
of it which have kept true to the original message, the events of the
present era have been foreseen. Their mouthpiece and messenger, H. P.
Blavatsky, had a sure and definite knowledge of what was to come, [4] and
the Theosophical Society, as originally conceived and launched, was intended
as a bulwark to stem the rising tide of materialism; as a spiritual and
philosophical foundation upon which to find a sure footing against the
poisonous gusts of insane psychism; as a catalytic agent to insure the
alchemical transmutation of spiritual rebirth, and as the fountainhead
of ethical and religio-philosophical teachings simple and practical enough
to be understood by the masses and applied to their own salvation, in
the midst of a general intellectual and moral confusion and the fall
of Ideals.

Facing the world as it is today, let us ask ourselves, students of Theosophy
as we claim to be, to what extent do we imbody in our lives the great
noble truths imparted to us; to what extent are we cognizant of the trust
placed in our hands, and faithful to the injunctions of H. P. Blavatsky
as to the duties and objectives laid down for s in their daily work.
Are we doing anything outstanding in these outstanding days? Are we engaged
in an all-out effort for the Spirit, when so many others are going all-out
in all effort to destroy? Have we mobilized our spiritual, intellectual
and moral resources to try and counteract at least with our own full
capacity the systematic mobilization of the powers of darkness, whose
organized minority may well spell the doom of a disorganized majority,
drunken on its own fancied power, resting even yet upon the alleged laurels
of a tottering security? The question that we might well ask of ourselves
is: Were H. P. Blavatsky with us today, what would she do now?

H.P. Blavatsky places herself right down on the main floor, as it were,
when she says:

"... true evolution teaches us that by altering the surroundings
of the organism we can alter and improve the organism; and in the strictest
sense this is true with regard to man. Every Theosophist, therefore,
is bound to do his utmost to help on, by all the means in his power,
every wise and well-considered social effort which has for its object
the amelioration of the condition of the poor. Such efforts should be
made with a view to their ultimate social emancipation, or the development
of the sense of duty in those who now so often neglect it in nearly every
relation of life."

"... no Theosophist has the right to this name,
unless he is thoroughly imbued with the correctness of Carlyle's truism:
'The end of man is all action and not a thought, though it were
the noblest' - and unless he sets and models his daily life upon this truth."

"... the, main, fundamental object of the Society is to sow germs
in the hearts of men, which may in time sprout, and under more propitious
circumstances lead to a healthy reform, conducive of more happiness to
the masses than they have hitherto enjoyed." - The Key to Theosophy,
pp. 235, 230, 257.

A splendid advice to follow. It is empty cogitation, mostly of a theological
type, plus theoretical scientific meanderings, devoid of ethical background,
which have prepared for centuries the ground for the present conflict
of ideas. It is practical, tangible realism about life and Nature, coupled
with and inspired with the loftiest objective Idealism, which alone call
provide a safe foundation for the structure of the New Age. And objective
Idealism is Theosophy of the highest type. [5]

The modern Theosophical Movement faces today its golden opportunity.
Times of plenty dull human minds. Times of stress and sorrow sharpen
those minds through pain and awaken a yearning for spiritual realities.
Students of Theosophy hold within their grasp keys which can solve people's
problems. Theirs is the philosophy of life which, if understood, can
illumine all life and restore peace and good-will among men. Will they
make that remedy available for all? Will they desist from the technical
jargon of the laboratory and tell the seekers the simple truths which
their hearts are yearning for? Will they come down from the Olympian
heights and walk as mere men in the marketplaces of the earth? It is
there that the urgent need is to be found. That need is NOW. Tomorrow
it may be too late.

The spread of Theosophy in the world and the strength of the Theosophical
Movement depend primarily upon unremitting and intelligent work.

Wherever, among students, there burns the holy flame of spiritual enthusiasm
for the dissemination of the ancient wisdom, there the Work flourishes
and Theosophy becomes known.

Wherever self-interest is disregarded, and an honest and sustained effort
is being made to sow the seeds of Theosophy broadcast, there every motion
of hand and mind bears fruit one hundred-fold.

Wherever worldly self-seeking interests have been imported into theosophical
affiliations, and the primary objective of the student is either self-advancement
or intellectual gratification, or an easy pastime observing someone else
doing the work - there the Movement comes sooner or later to a standstill,
and pleasant but deadly moulds of mind take the place of a living and
workable philosophy of life.

In the secret heart of all human life there is a Divine
Urge which ever cries out for a new and fuller realization. It is the Elan
Vital of
Bergson, the vital leap forward ... the hungering quest of the human
heart for life, for life more abundant.

That passion for life is the yearning of every age and civilization.
It demands expression, and its demand is imperious; it must be satisfied,
come what may. Denied one form of expression, it seeks another. Thwarted
along one line, it breaks out in another. History is but the manifestation
of one or another form of this passion for life, behind which beats the
Divine Urge of all Being ...

And let us remember this: if this passion for life finds no suitable
channel in the civilization of the time, or the religious and social
order of the time - that civilization and social order will fail; do
not doubt that! If worthy leadership is not forthcoming, sufficiently
in touch with the broad masses of the people, and with the idealism of
the best among them, the insatiable passion for life seeks satisfaction
in outbursts of vengeance and brutality.

Only that civilization which can lead the passion for life onward and
upward can establish its claim to the future and to all the endless possibilities
of that future.

Truth, like the passion for life, craves expansion. It is of the very
essence of Truth to universalize itself. It is a leaven which insists
upon leavening the whole. It acknowledges no [6] barriers, it
respects no boundaries. It is upon this simple fact of being that has
been based throughout the ages the missionary urge on the part of all
movements, good and bad. And let it be remembered that there has hardly
ever been a Movement of any kind that did not originate in some seed
of Truth, however small and soon obscured.

A Movement, therefore, which does not exhibit any marked
degree of that urge to universalize itself, will be dying spiritually,
and its decay and disappearance will only be a matter of time. The Theosophical
Movement, as a Movement, still exhibits many a healthy sign of that inner
urge.

What is needed more than anything else in the Theosophical Movement
today, is faith in this aggressive universalism of Truth; it is our only
escape from smallness, parochialism, querulousness and stagnation.

The spiritual passion for Truth demands for its Apostles men and women
who feel its urge, who can interpret its message and lay bare its imperatives.
Among free men, new leaders always arise to meet the challenge of great
emergencies. These are the men who deny the don'ts and can'ts of conservative
years, who go ahead and dare the impossible.

Our clamant need, as a Movement, is for leaders of thought. Every member
- a leader! Was this not the injunction Dr. de Purucker to the membership? Workers are
wanted, not mere well-wishers. Active centers of spiritual light, not
mere names on the rostrum. Men and women who are possessed by the aggressive
universalism of Truth and are prepared to 'damn the consequences.' The
choice between self-complacent intellectual gratification and an intelligent,
aggressive, but kindly, self-sacrificing work for the Cause of Theosophy,
is the difference between a sad wreck cast on the sandbanks of thought
in years to come, and a Society whose every fiber responds with a quickened
fire to the keynote of the Incoming Age.

Theosophy, it must be remembered, is primarily an ethical doctrine,
a code of conduct, a way of living. It is not solely an intellectual
philosophy. Therefore its teachings contain at their very heart practical
precepts and patterns of behavior which, if applied to the solution of
our harassing social problems, can resolve them into harmony. And it
is precisely with these social problems that the mind of the present-day
Youth is greatly concerned.

Theosophy is a philosophy of hope; it recognizes no other obstacle in
the way of human progress and growth than our own self-made ignorance
and innate inertia to change; these can and must be overcome by the application
of the divine potentialities of every man.

Theosophy is also a philosophy of optimism. Its outlook on life, with
its emphasis on the free will of man, fashioning his destiny according
to the nature of his ideals, is one of deep and abiding optimism - not
that fatuous optimism that proclaims that everything is good and all
is well with the world, but the kind which sees in the indomitable spirit
of man a determination to right all wrongs and injustices, an optimism
that senses, as the moving force behind all evolution, whether cosmic,
social or individual, an irresistible power moving for good in the vast
drama of human life. [7]

*

THE THEOSOPHICAL SOCIETYITS ORIGIN, PLAN AND AIMS

[Printed for the Information of Correspondents.]

[This
is the New York Circular drafted mainly by Colonel H. S. Olcott and which
was ready for distribution on May 3rd, 1878. A packet of these was given
to Dr. H.J. Billing to take to London, and another to Countess Lydia
de Pashkoff to take to Japan. As Col. Olcott points out himself (Old
Diary Leaves,
I, 399-400): "In drafting the New York circular it occurred to me that
the membership of, and supervising entities behind the Society would be naturally
grouped in three divisions, viz., new members not detached from worldly interests;
pupils, like myself, who had withdrawn from the same or were ready to do so;
and the adepts themselves, who, without being actually members, were at least
connected with us and concerned in our work as a potential agency for the doing
of spiritual good to the world. With H.P.B.'s concurrence I defined these three
groups, calling them sections, and sub-dividing each into three degrees. This,
of course, was in the hope and expectation that we should have more practical
guidance in adjusting the several grades of members than we had - or have since
had, I may add."
Col. Olcott specifically states that the passage beginning: "As the highest
development ..." and ending with: "unseen universes" was written
by H.P.B. The important words: "the Brotherhood of Humanity" were
here used for the first time, and the Circular is devoid of any mention of
Spiritualism or Phenomena.
There can be very little doubt of the fact that the inspiring guidance of the
Adepts was back of the actual wording of this Circular. It is a document of
primary importance in the history of the Theosophical Movement. - Editor, Theosophia.]

[This parenthesis was written in by H.P.B.,
according to Col, Olcott's statement. - Editor.]

I. The Society was founded at the City of New York, in the year 1875.

II. Its officers are a President; two Vice-Presidents; a Corresponding
Secretary; a Recording Secretary; a Treasurer; a Librarian; and Councillors.

III. At first it was an open body, but, later, it was reorganized on
the principle of secrecy, experience having demonstrated the advisability
of such a change.

IV. Its Fellows are known as Active, Corresponding and Honorary. Only
those are admitted who are in sympathy with its objects, and sincerely
desire to aid in the promotion of the same.

V. Its Fellowship is divided into three Sections, and each Section into
three Degrees. All candidates for active fellowship are required to enter
as probationers, in the Third Degree of the Third Section, and no fixed
time is specified in which the new Fellow can advance from any lower
to a higher degree; all depends upon merit. To be admitted into the highest
degree, of the first section, the Theosophist must have become freed
of every leaning toward any one form of religion in preference to another.
He must be free from all exacting obligations to society, politics and
family. He must be ready to lay down his life, if [8] necessary,
for the good of Humanity, and of a brother Fellow of whatever race, color
or ostensible creed. He must renounce wine, and every other description
of intoxicating beverages, and adopt a life of strict chastity. Those
who have not yet wholly disenthralled themselves from religious prejudice,
and other forms of selfishness, but have made a certain progress towards
self-mastery and enlightenment, belong in the Second Section. The Third
Section is probationary; its members can leave the Society at will, although
the obligation assumed at entrance will continually bind them to absolute
secrecy as to what may have been communicated under restrictions.

VI. The objects of the Society are various. It influences its fellows
to acquire an intimate knowledge of natural law, especially its occult
manifestations. As the highest development, physically and spiritually,
on earth, of the Creative Cause, man should aim to solve the mystery
of his being. He is the procreator of his species, physically, and having
inherited the nature of the unknown but palpable Cause of his own creation,
must possess in his inner, psychical self, this creative power in lesser
degree. He should, therefore, study to develop his latent powers, and
inform himself respecting the laws of magnetism, electricity and all
other forms of force, whether of the seen or unseen universes. The Society
teaches and expects its fellows to personally exemplify the highest morality
and religious aspirations; to oppose the materialism of science and every
form of dogmatic theology, especially the Christian, which the Chiefs
of the Society regard as particularly pernicious; to make known among
Western nations the long-suppressed facts about Oriental religious
philosophies, their ethics, chronology, esotericism, symbolism; to counteract,
as far as possible, the efforts of missionaries to delude the so-called "Heathen" and "Pagans" as
to the real origin and dogmas of Christianity and the practical effects
of the latter upon public and private character in so-called civilized
countries; to disseminate a knowledge of the sublime teachings of that
pure esoteric system of the archaic period, which are mirrored in the
oldest Vedas, and in the philosophy of Gautama Buddha, Zoroaster and
Confucius; finally, and chiefly, to aid in the institution of a Brotherhood
of Humanity, wherein all good and pure men, of every race, shall recognize
each other as the equal effects (upon this planet) of one Uncreate, Universal,
Infinite, and Everlasting Cause.

VII. Persons of either sex are eligible.

VIII. There are branches of the parent Society in several countries
of the East and West.

IX. No fees are exacted, but those who choose may contribute towards
the Society's expenses. No applicant is received because of his wealth
or influence, nor rejected because of his poverty or obscurity.

Correspondence with the parent body may be addressed to "The Theosophical
Society, New York." [9]

*

TRUE TO ITS MISSIONW. Emmett Small

The life of the Theosophical Society - one hundred years now - is not
old, even as we reckon time in the fast moving age; but the Theosophical
Movement, the sustaining root of what we view around us as Theosophical,
is ancient, very old, reaching back and back and back in time. The distinction
considering this, is clear enough. All really dedicated Theosophists
are a part of the Movement, no matter what Theosophical Society or Group
they work in or if through no Society at all, but as individuals. As
such, and if reincarnation is a fact in nature, as we believe it is,
they must all have worked for the Movement before. Those familiar with
the history of the T.S. know that for over three quarters of its life
it has been divided into several branches, groups, societies, all doing
theosophical work as they feel it should be done, all varying in administration,
in emphasis of activities and, in degree, in the teaching, but all part
of the great Theosophical Movement.

Much has been said and written about lack of unity among these groups,
the failure to practice a genuine universal brotherhood. Not enough has
been said of fraternal efforts and successes towards intra theosophical
understanding and co-operation which for 45 years - nearly half the Society's
life - has been going on, not always marked officially, but nevertheless
noted and welcomed among the grassroots membership of all these various
groups.

Recognizing these facts of history, and with open minds and hearts,
what then, we may ask, should we all strive for as we face the new century
of theosophical effort? What, in a word, is best - not only for our Society
but for the Movement - and that means for Humanity? In answer
to these two, simple questions there may be as many ideas as there are
Theosophists. But there may also be half-ideas, no answers at all, a
deep silence; and honesty may persuade some to admit they simply have
no constructive thought other than to struggle on and do the best they
ran.

It is here that we would do well to seize hold of a suggestion made
by John B. S. Coats, President of the Theosophical Society (Adyar) in
addressing the 99th Annual Convention of the. T.S. at Varanasi, India,
on December 26, 1974. He called for what might be termed a 'standing
committee', "where the representatives of different groups meet
together quite freely and without any feeling of constraint to discuss
mutual problems and exchange news and views."

These seem wise words, not to be lost sight of in the swirl of other
activities. If accepted and considered in the spirit which so generously
marks their presentation, could they not be constructive of fruitful
action and indeed be an important Item placed on the Agenda of the Centennial
Convention meeting at New York this coming November? Commenting on the
idea, Mr. Coats said: "We could all probably benefit in this manner;
and if such co-operation should lead one day to a closer working together,
this could only be welcomed by all true students of the Wisdom." [10]

Some background thoughts come to mind as we dwell an the possibilities
of such a 'standing committee.'

Clear enough today is die difference between 1975 and a hundred years
ago. In 1875, H.P.B. the Teacher, the Representative of the Masters,
was the outward, vigorous, vibrant channel for the inflowing of the Spirit
from the inner Movement to the Outer Society. It was the birth-moment
heavy with destiny for a great spiritual effort. Today the outer Teacher
is withdrawn, but who of us believes the Force, the Power, the Spiritual
Essence she represented and exemplified is not here, or cannot be here?
Wherever there is dedication and true honesty and devotion and willingness
to sacrifice the lesser for the greater, there is that Force - and who
is to say that, in degree, it does not activate the mainsprings of all
Theosophical groups? The single channel - for reasons not known to us
but surely wise if we have trust - may be unseen or working in a different
way; but the aggregation of other lesser channels is here.

Such asseveration goes beyond dividing lines of groups or societies,
to seek a union in the root-essence. The cry today, it should be apparent,
is not for unity of mechanics, of administration. It is for unity of
values, theosophical values, for discrimination in action, wisdom in
judgment, loyalty to principles. It is towards a rededication to follow
the path indicated by the Force and Energy of that 1875 birth-moment,
to hold our own collective and individual compasses pointing to the true
North. Adhering to that all lesser problems will fall away. Where there
is unity of spirit, of endeavor, of aspiration towards the Highest -
towards nothing less than Truth as we humanly call conceive it - there
already is alive a unity far greater, far more unshakable, than that
evidenced in forms or signatures, by-laws or constitutions or bonded
words. What holds a family together is not written rules and regulations,
but love and understanding and a common objective to which all are willing
to contribute. Is it not the same in our larger work? Love for the Movement,
understanding of its work, and unwavering objective to aid in that by
rendering ever impersonal service - are not these the binding, unifying
elements that can withstand whatever of shouts and clashes and alarms
the years may bring, and never break?

The occasional coming together of all representative heads of
Theosophical Societies and Groups for exchange of ideas supported by
this background of devotion to the Movement should in the light of today's
history have practical appeal. Such gatherings would be without fanfare,
and there would be value in keeping numbers few, discussions frank and
informal; and the geographical meeting-place could vary depending on
circumstances.

"... if the Theosophical Society survives and lives true to its
mission, to its original impulse through the next hundred years ...",
wrote H. P. Blavatsky in The Key to Theosophy. The Society has
survived; but who will say, though, that much has not been tried, much
has not been learned, and much has not been achieved, and that throughout
the whole Movement today in all parts of this globe there are not those [11] strong
in will

To strive, to seek, to find, and not
to yield?
- Tennyson, Ulysses.

Lives true to its mission, to its original impulse: If fraternal
and occasional gatherings are held, as Mr. Coats envisages, they will
be found fruitful to the degree that the spirit of these words of H.P.B.
are invoked. To that spirit we need to hold unflinchingly true. We must
learn to think in centuries not only for the importunate day. We must
learn to act not chained down by the politic thing of the moment but
guided in thought and energy towards wise action for the present and the
future.

*

INAUGURAL ADDRESS OF COLONEL HENRY STEEL OLCOTT[Excerpts from the Address which Col. Henry S. Olcott delivered, as President-Founder
of The Theosophical Society,
at Mott Memorial Hall, in the City of New York,
at the first meeting of the Society, November 17, 1875.]

In future times, when the impartial historian shall write an account
of the progress of religious ideas in the present century, the formation
of this Theosophical Society, whose first meeting under its formal declaration
of principles we are now attending, will not pass unnoticed. This much
is certain. The bare announcement of the intended inauguration of such
a movement attracted attention, and caused no little discussion in the
secular as well as the religious press. It has sounded in the ears of
some of the leaders of the contending forces of theology and science,
like the distant blast of a trumpet to the struggling armies in a battle.
The note is faint as yet, and indicates neither the strength nor purposes
of the body approaching. For either side, it may mean a reinforcement
that will help turn the tide of victory; it may herald only the gathering
of neutrals to watch events; or it may threaten the discomfiture and
disarmament of both antagonists.

From what little has been said in its behalf, it is
not yet clear to the public how this "new departure" should
be regarded. Neither Church nor college knows whether to adopt a policy
of denunciation, misrepresentation, contumely, or amity. By some secular
journals it is patronizingly encouraged as likely to "enliven a
prosaic age with exhibitions of mediaeval tricks of sorcery," while
others denounce it as the forerunner of a relapse into "the worst
forms of fetishism." The Spiritualists
began, a few weeks ago, with voluminous and angry protests against its
promoters, as seeking to supplant the prevalent democratic relations
with the other world by an aristocratic esotericism, and even now, while
they seem to be watching our next move with the greatest interest, their
press teems with defamatory criticisms. Neither of the religious sects
has definitely committed itself, although our preliminary advances have
been noticed in a guarded way in some of their organs. [12]

Such being the state of the case at the very onset of our movement,
before one blow has been struck, am I not warranted in repeating the
statement that in the coming time it is inevitable that the birth of
this Society of ours must be considered as a factor in the problem which
the historian will be required to solve?

The present small number of its members is not to be considered at all
in judging of its probable career. Eighteen hundred and seventy odd years
ago, the whole Christian Church could be contained within a Galilean
fisherman's hut, and yet it now embraces one hundred and twenty millions
of people within its communion; and twelve centuries ago, the only believer
in Islamism, which now counts two hundred and fifty million devotees,
bestrode a camel and dreamed dreams.

No, it is not a question of numbers how great an effect this Society
will have upon religious thought - I will go further, and say, upon the
science and philosophy - of the age: great events sometimes come from
far more modest beginnings. I need not occupy time in quoting examples
which will occur to every one of you in corroboration of my point. Nor
is it a question of endowment funds and income any more than one of numerous
members: the propagandist disciples sent out by Jesus went barefoot,
ill-clothed, and without purse or scrip.

What is it then, which makes me say what in deepest seriousness and
a full knowledge of its truth I have said? What is it that makes me not
only content but proud to stand for the brief moment as the mouthpiece
and figurehead of this movement, risking abuse, misrepresentation, and
every vile assault? It is the fact that in my soul I feel that behind
us, behind our little band, behind our new-born organization, there gathers
a MIGHTY POWER that nothing can withstand - the power of TRUTH! Because
I feel that we are only the advance-guard, holding the pass until the
main body shall come up. Because I feel that we are enlisted in a holy
cause, and that truth, now as always, is mighty and will prevail. Because
I see around us a multitude of people of many different creeds worshiping,
through sheer ignorance, shams and effete superstitious, and who are
only waiting to be shown the audacity and dishonesty of their spiritual
guides to call them to account, and begin to think for themselves. Because
I feel, as a sincere Theosophist, that we shall be able to give to science
such evidences of the truth of the ancient philosophy and the comprehensiveness
of ancient science, that her drift towards atheism will be arrested,
and our chemists will, as Madame Blavatsky expresses it, "set to
work to learn a new alphabet of Science on the lap of Mother Nature."

As a believer in Theosophy, theoretical and practical, I personally
am confident that this Society will be the means of furnishing such unanswerable
proofs of the immortality of the soul, that none but fools will doubt.
I believe that the time will come when men will be ashamed of ever having
advocated atheism in any of its forms, as, thirty years hence, they will
be of ever having owned a slave or countenanced human slavery ... Let
the future take care of itself; it is for us to so shape the present
as to make it beget what we desire [13] and what will bring honor
upon us. If we are true to each other and true to ourselves, we shall
surmount every obstacle, vanquish every foe, and attain what we are all
in search of, the peace of mind which comes of absolute knowledge. If
we are divided, irresolute, temporizing, jesuitical, we shall fail as
a Society to do what is now clearly within our reach; and future years
will doubtless see us bewailing the loss of such a golden opportunity
as comes to few persons in a succession of centuries.

But if this Society were to dissolve within one year, we should not
have lived in vain. Today is our own; tomorrow may be; but yesterday
is gone for ever. In the economy of nature, all impulse however slight,
once given to matter, is eternal; and all act once performed, its consequences,
be they great or small, must be worked out sooner or later. The passing
caprice of a woman has changed the destiny of nations; the speaking of
a word in the mountains may bring a crushing avalanche upon the hamlet
that lies at their feet; the turning of a man's footsteps to the right
or left, to avoid a stone, or chase a butterfly, or gratify it matters
not what idle whim, may alter his whole life, and, directly or indirectly,
result in momentous consequences to a world.

About us we see the people struggling blindly to emancipate
their thought from ecclesiastical despotism - without seeing more than
a faint glimmer of light in the whole black horizon of their religious
ideas. They struggle from all irrepressible desire to be free from shackles
which bind their limping reason after their volant intuitions have outgrown
them. Upon the one side, the philosophical chemists invite them to an
apotheosis of matter; upon the other, the Spiritualists fling open the
painted doors of their "angel world." The clergy hold them
back and hiss warnings and anathemas in their ears. They waver, uncertain
which way to go. Heirs to the spiritual longings of the race, they shrink
back from the prospect of annihilation, which, in their own case, when
life's burden presses heavily, may not always seem unwelcome, but which
was never meant for those near and dear ones who have died in their youth
and purity, and left behind a sweet fragrance when the alabaster box
was broken and they passed behind the Veil of Isis ...

If the founders of the Society are true to themselves, they will set
to work to study the religious question from the standpoint of the ancient
peoples, gather together their wisdom, verify their alleged Theosophic
discoveries (I say alleged, as president of a non-committal society
of investigation; as an individual, I should omit that word, and give
full credit where it is due) and contribute to the common fund whatever
is of common interest. If there be any who have begun without counting
the cost; if there be any who think to pervert this body to sectarian
or any other narrow, selfish ends; if there be any cowards, who wish
to meet with us in secret and revile us in public! If there be any who
begin with the hope or expectation of making everything bend to their
pre-conceived notions, regardless of the evidence; if there be any who,
in subscribing to the broad and manly principle enunciated in the by-laws,
that we will discover all we can about all the laws of nature,
do so with a mental reservation [14] that they will back out if
any pet theory, or creed, or interest is endangered; if there be any
such, I pray them, in all kindness, to withdraw now, when they can do
so without hard words or hard feelings. For, if I understand the spirit
of this Society, it consecrates itself to the intrepid and conscientious
study of truth, and binds itself, individually and collectively, to suffer
nothing to stand in the way. As for me - poor, weak man, honored far
beyond my deserts in my election to this place of honor and of danger
- I can only say that, come well, come ill, my heart, my soul, my mind,
and my strength are pledged to this cause, and I shall stand fast while
I have a breath of life in me, though all others shall retire and leave
me to stand alone. But I shall not be alone, nor will the Theosophical
Society be alone ...

If I rightly apprehend our work, it is to aid in freeing the public
mind of theological superstition and a tame subservience to the arrogance
of science. However much or little we may do, I think it would have been
barely possible to hope for anything if the work had been begun in any
country which did not afford perfect political and religious liberty.
It certainly would have been useless to attempt it except in one where
all religions stand alike before the law, and where religious heterodoxy
works no abridgment of civil rights.

Our Society is, I may say, without precedent. From the days when the
Neoplatonists and the last theurgists of Alexandria were scattered by
the murderous hand of Christianity, until now, the revival of a study
of Theosophy has not been attempted.

There have been secret political, commercial, and industrial societies,
and societies of Freemasons and their off-shoots, but, even in secrecy,
they have not attempted to perform the labor which lies before us and
which we will do openly.

To the Protestant and Catholic sectaries we have to show the pagan origin
of many of their most sacred idols and most cherished dogmas; to the
liberal minds in science, the profound scientific attainment of the ancient
magi. Society has reached a point where something must be done;
it is for us to indicate where that something may be found ...

We are of our age, and yet some strides ahead of it, albeit some journals
and pamphleteers more glib than truthful, have already charged us with
being reactionists who turn from modern light (!) to mediaeval and ancient
darkness! We seek, inquire, reject nothing without cause, accept nothing
without proof: we are students, not teachers ...

*

"... Theosophy teaches mutual-culture before sell-culture to begin with
... 'Self-culture' is for isolated Hatha Yogis, independent of
any Society and having to avoid association with human beings; and this
is a triply distilled SELFISHNESS. For real moral advancement
- there 'where two or three are gathered' in the name of the SPIRIT OF
TRUTH - there that Spirit of Theosophy will be in the midst of them ..." -
H. P. Blavatsky in "The Original Programme of The Theosophical Society," 1886. [15]

*

"THE AUTHORITY OF THE TORCHES"Dara Eklund

Uplifted by signs that the great effort made in the last century by
the Masters of Wisdom was not wasted, Theosophists can press forward
in this one with courage. Evidence lies in the very belief, in fact hunger
and seeking for: Masters. Their existence is accepted by a far larger
minority than a century ago, when, except for our Founders, even stalwart
devotees somewhat timidly tapped their Message, but hesitated to proclaim
its source. Still the Mystic East had been brought into focus, and is
ever being more sharply defined in our day.

Not only do Christian psychics and healers draw large crowds, but so-called
gurus arid rishis from the Orient. There are not only cults and sects
by the dozens to rival traditional creeds, but by the thousands! They
flaunt their banners, if but for a day; and some have enormous and foreboding
wealth behind them. The breakdown of orthodox religions can be witnessed
in the Charismatic movement within the ranks of the Church itself. Without
a "license" self-formed congregations decree ministries upon
their followers, so that it is not uncommon to have each member calling
the other reverend so-and so.

It calls for deep probity on our part to recognize how far the idea
of a Brotherhood of Teachers has come since several of their names first
surfaced in the last quarter of the 19th century. Is the idea becoming
so thinned and diluted as to miss something of its original grandeur?
It was a powerful concept to be unleashed upon persons not yet able to
live brotherly among themselves. This is still the case, since after
centuries of religious oppression we can find in the press daily mention
of street battles between Catholics and Protestants, Jews and Moslems,
or the latter and Hindus. The various nations, bursting at the seams
with these struggles, and disillusioned with their inherited political
orders, are casting about for outside guidance. The Search for Authority
is strong in spite of what we hear about the Generation Gap. Disillusioned
youth accept any shred of hope, any change appearing with promise of
a brighter lining to the "cloud" of "unknowing."

Far too many are those who will provide "guidance" for these
despairing souls, but in the form of mantras for a fee, Kabalistic passwords
and phrases, tarot readings or seances. Do these reflect the idea of
perfected Men projected by the Brothers? Even worse, veritable charlatans
in tantric practices and Satanic orders are spawning false practices
in every bookstore and newsstand. Ritualism, so incongruous to an industrial
age, has adopted its techniques. Electronic devices are used to "clear" members
instead of simple truths; computer techniques employed to cast horoscopes
and file away personal statistics to the minutest detail, leaving little
time or inspiration for individual effort. Recently a widely distributed
news sheet stemming from a movement for "Inner Spiritual Awareness," advertised
glasses to aid your "psychic vision." [16]

It is obvious to all students of the ageless wisdom that it is imperative
to get off our "learning seats" and re-emphasize by example
that mainspring power - MOTIVE. Motive Can Move our world out of its
present chaos, once it is regenerated into altruistic action. When Kundalini
is being set free like snakes amidst the charmers of India, we must create
a protective layer in the spiritual ozone - so that region cannot be
weakened by all sorts of distorted practices bombarding it.

Theosophists dare not wait for new dispensations hungered for by the
ever-eager intellect. As courageous students, can't we do something with
the concept of WILL to help our brothers know the powers within to resurrect
a true and just society? Can we not avoid the encroaching revolution
by standing firm as pillars of a unified and stable system of teaching,
in the face of all other fermenting doctrines? Can we join thought in
a strong-armed reaching above continents, by relinquishing our stubborn
inflexible opinions as to our varying leaders, and stand together on
those issues which unite us?

WHAT ARE THESE ISSUES?

1. The idea of a Brotherhood. This means we have no private hold on
truth: We must be Brotherly, since Truth shines wherever hearts are open
to World-fellowship, as opposed to both private and national fears and
prejudices. The race mind, tinctured by mass emotions, must be persuaded
by our emphasis on Spiritual not material regeneration.

II. Psychic development must be channeled away from efforts to provide
curiosity seekers with more dangerous weapons. Our platforms must avoid
pandering to the psychic lusts with ESP demonstrations, lectures on tarot
cards and other occult by-products. We can find remedies in our own teachings
for the psychic and emotional maladies of mankind, instead of allowing
books on the chakras and color of auras to appear on our Theosophical
book tables. More books such as Dynamics of the Psychic World with plentiful
warnings against unguided explorations of these realms should be written.
Can the public be expected to gather a true picture of our stand when
we display such a supermarket of sometimes directly contradictory materials
in our bookstores?* (* (Recently I saw a book entitled The Seven Powers
of Money in one of our Theosophical bookstores!))

III. The idea of a spiritual destiny is paramount. We must unite, not
for higher wages and more leisure, but to activate man's innate capacity
to work out his individual and group Karma. Let's keep up the fine collections
of essays by students such as the T.S. publishes on Karma, reincarnation
and meditation. Let us encourage new publications having a highly philosophical
emphasis, such as Hermes, inaugurated this year by the ULT in
Santa Barbara. Independent newsletters such as the Corresponding Fellows
Bulletin and The Eclectic magazine, aim to stir cooperation
among several Theosophical groups, by simply making them aware of the
useful work every one of them is accomplishing.

The year 1975 will then tune in on that new influx of spiritual force [17] intended
for Mankind as a whole and not for one society or sect alone, by some
quirk of spiritual aloofness that the exemplars of our teachings have
never been guilty of.

With these key issues in mind we can close with excerpts from the discourse
delivered at Point Loma on July 27, 1930, by G. de Purucker, entitled Souls
that Drift:

"As it is, you are afraid of following spiritual teachers lest
you be misled; ... perhaps this your fear is your spiritual safety, because
the world is replete with incompetent and often false self-proclaimed
teachers ... It is perfectly true that you must have guides to show you
the Way. You must have healers for your souls, which is infinitely more
important than healers for your body; and yet you don't know where to
look for them ... Turn rather to the god within, to your inner Self ...
the spiritual Sun of your being and the fountainhead of all that you
are ... the psychic faculties and powers are but as it were the reflected
inner moonlight, and like all reflected light ... distort, deceive, mislead,
as the moonlight so often does ... Do we as Theosophists then say that
we should not employ these psychical faculties and powers which undoubtedly
exist within us, although undiscovered by most men? We do not ...

"... But to cultivate these psychical things before you have mastered
the merest elements of self-knowledge, of selfhood, before you know who
you are ... makes you to be as much without guides as is a bit of drifting
flotsam on the ocean of life ... Men today are so suspicious, not only
of themselves but of their fellows, that they have no standard to go
by and therefore they follow anything and everything that seems to promise
reality. Is not this a strange paradox? Having no standard to judge by,
hunting for truth, avid for truth, they will accept anything if at the
moment it seems to appeal to them. Whereas on the other hand if this
appeal is not made in a manner which captivates them, they seem to think
that they show intellectual power in refusing to receive light, in refusing
to accept real leaders and guides ... Yet your intuition and your instinct
whisper to you that not all men are unworthy of trust. There are men
who are courageous enough to proclaim that searching for light and receiving
it when found are signs of greatness of heart and of an expanded intellect.
Let me read to you what a great Frenchman, Victor Hugo, once wrote:

'The very law which requires that mankind should have NO OWNERS requires
that it should have GUIDES. To be ENLIGHTENED is the reverse of being
SUBJECTED. The march forwards requires a directing hand; to rebel against
the pilot scarcely advances the ship; one does not see what would be
gained by throwing Columbus overboard. The words "This way" never
humiliated the man who was seeking the road. At night I accept the authority
of the torches'." [18]

*

DISCIPLINE PRECEDES THE MYSTERIESVonda Urban

There is a vast difference between studying the Ancient Wisdom
and living the teachings. A clear understanding of the difference
between intellectual development and spiritual unfoldment is necessary,
in determining how to balance the effort made mentally for the acquisition
of knowledge, equally with the effort given to self-discipline and selflessness.

Studying the Ancient Wisdom, constantly dwelling on lofty thoughts,
is absolutely necessary for our growth; but it is not enough. It will
certainly develop our intellectual faculties, refine our quality and
give an inspired idea of our awakened consciousness; but it will not
unfold our spiritual nature, for that is in our heart; and until we exercise
our heart in compassion and selflessness for the good of our fellow man,
as vigorously as we exercise our brain with study, we risk the danger
of developing a big head and a small heart. The result of such an imbalance
can easily lead to spiritual pride, one of the subtlest snares of selfishness.

In The Mahatma Letters to A. P. Sinnett, in letter 38, Master
M. leaves no room for doubt that living for others is a prerequisite
for higher knowledge, in this cogent excerpt: "I say again then.
It is he alone who has the love of humanity at heart, who, is capable
of grasping thoroughly the idea of a regenerating practical Brotherhood
who is entitled to the possession of our secrets. He alone, such a man
- will never misuse his powers, as there will be no fear that he should
turn them to selfish ends. A man who places not the good of mankind above
his own good is not worthy of becoming our chela - he is not worthy
of becoming higher in knowledge than his neighbour."

If we only hold the Ancient Teachings in our thoughts, but do not yet
live them actively in our deeds, we may become enwrapped in a cocoon
of blissful isolation, unconcerned with humanity. We must be sure, in
seeking the lofty heights of spiritual aspiration, that our studies do
not merely lift us out of this world into a semi-devachanic consciousness
of beatitude and peace where, within our tiny capsule of personal inspiration,
we dream away opportunities to serve others, insensitive to the suffering
of fellow-pilgrims who are struggling in the stark, ugly reality of man's
inhumanity to man. We must be sure that we become a vital, living example
of these sublime teachings in our actions; for it is only here, in the
world of cause and effect, and only by cleansing our sullied feet of
clay, that the vision in our heart touches spiritual reality. When the
sublime inspiration within us reaches into the hearts of others and uplifts
them, then we grow nobler.

There is a vast difference between psychic and spiritual ranges
of consciousness. A clear understanding of the differences between psychic
powers and spiritual powers, and the manifestation of each within the
corresponding planes of the Astral Light in which they function, is indispensable
if we are to avoid the danger of being hired into careless and impulsive
experimentation with our psychic senses, [19] without proper knowledge
or training. Unfortunately, psychism is often upheld as a spiritual oracle,
with mediumship regarded as it's high priestess. Psychic powers, however,
are the lowest powers of the intermediate nature in the human constitution
and originate in the lower quaternary - the psycho-astral-physical part
of the seven-fold nature; while mediumship is the result of an imbalanced
or dislocated psychological apparatus, a condition in which the psycho-emotional
nature is out of control of the higher will, thus producing all opening
to unchecked astral currents and entities rushing in on the open frequency.

The field of activity for such mediumism is on the lowest plane of the
Astral Light; the region of the Kama-loka (desire-world), and more particularly,
that stratum of it immediately surrounding, enclosing and interpenetrating
our physical world. It is a semi-material realm extending above the physical
into a slightly more etherealized density of matter, and below it into
a slightly heavier degree of matter than physical. Kama-loka has seven
grades or sub-planes of graduated substantiality, the highest of which
blends imperceptibly into the lowest condition of Devachan, while the
lowest merges into the highest ranges of Avichi. This is the "clearing
house" in which the after-death stages of the temporarily earth-bound
human soul are processed on the way to higher states. Kama-loka is also
a storehouse for the venomous emissions given off from the earth and
everything living on it, which circulate back to earth in the form of
evil influences and epidemics of all kinds.

This then, is the real, gruesome picture of the so-called "eternal
summerland" where mediums are hapless victims of untold dangers.
Even casual knowledge about the after-death stages, as well as the seven
principles of man, will certainly curb all desire to traffic with "spirit-guides."

The opposite of a medium is a Mediator, which G. de Purucker describes
in his Occult Glossary to be: "A human being of highly evolved
constitution, every portion of which is under the instant and direct
control of the spiritual dominating will and the loftiest intelligence
which the mediator is capable of exercising ... and who serves as an
intermediary or mediator between the members of the Great White Lodge,
the Mahatmas, and ordinary humanity ... Mediator, therefore, and medium
are the polar antitheses of each other. The medium is irregular, negative,
often irresponsible ... whereas the mediator is one more or less fully
insouled or inspirited with divine, spiritual, and intellectual powers
and their corresponding faculties and organs ... Every human being should
strive to be a mediator of this kind between his own inner god and his
mere brain mind. The more he succeeds the grander he is as a man."

There is a vast difference between occult arts and occultism.
A clear understanding of the difference between merely seeking to cultivate
occult powers and living the austere discipline of occultism for self-mastery
- which means control over our passional-emotional nature - is a matter
of life and death; a matter of spiritual, moral, psychic and physical
life and death in [20] choosing either to follow the straight
and narrow path upward to spiritual unfoldment, or to plunge downward
into sorcery.

To "live the life and know the doctrine" is the slow,
steady path upward where our spiritual qualities evolve according to
the effort given, and the inner powers and perceptions unfold naturally
and in proportion to the stage of spiritual development achieved. Tampering
with the forces of nature to gain powers that we are neither entitled
to have nor equipped to handle, is cheating. The results from unleashing
forces that we cannot control will most surely "blow a fuse" somewhere
in our sevenfold constitution!

The Mahatmans and all their emissaries, such as H. P. Blavatsky and
those who followed her, have all warned repeatedly that DISCIPLINE PRECEDES
THE MYSTERIES. Nowhere in the genuine teachings of occultism is there
anything contrary to this. One of the most compelling articles on this
subject is H.P.B.'s "Occultism Versus the Occult Arts," recently
reprinted in Theosophia (also in Collected Writings, Vol.
IX, pp. 254 et seq.). The most pertinent paragraph in this connection
is the one which says:

"Let him aspire for no higher than he feels able to accomplish.
Let him not take a burden upon himself too heavy for him to carry. Without
ever becoming a 'Mahatma' a Buddha or a Great Saint, let him study the
philosophy and the "Science of Soul," and he can become one
of the modest benefactors of humanity, without any 'superhuman' powers. Siddhis (or
the Arhat powers) are only for those who are able to "lead the life," to
comply with the terrible sacrifices required for such a training, and
to comply with them to the very letter. Let them know at once
and remember always, that true Occultism or Theosophy is the 'Great
Renunciation of SELF,' unconditionally and absolutely, in thought as
in action. It is ALTRUISM, and it throws him who practices it out of
calculation of the ranks of the living altogether. 'Not for himself,
but for the world, he lives,' as soon as he has pledged himself to the
work. Much is forgiven during the first years of probation. But, no sooner
is be 'accepted' than his personality must disappear, and he has to become a
mere beneficent force in Nature. There are two poles for him after
that, two paths, and no midward place of rest. He has either to ascend
laboriously, step by step, often through numerous incarnations and no
Devachanic break, the golden ladder leading to Mahatmaship (the Arhat
or Bodhisattva condition), or - he will let himself slide down the ladder
at the first false step, and roll down into Dugpa-ship ..."

Wherever we may stand on the glorious path leading to spiritual unfoldment,
our gaze is turned toward the Mystic East. Each day our inspiration is
renewed and our dedication is strengthened as we live up to the very
best within us; for as long as out constant effort expresses our fullest
capacity of selflessness and self-discipline - we give all that we are. [21]

*

THE PATH OF DISCIPLESHIP[Reprinted from The Theosophical Journal (London), January-February,
1975.]

In every religion there is either a clear statement or an implication
that some of the followers of the teachings interpret what they learn
in greater depth than the vast majority, and that these teachings represent,
for them, a burning, inescapable, unanswerable direction as to how their
lives must be lived. Such followers seem to be preparing themselves for
an existence which is at a different, and for want of a better word,
higher level than is usual. At the same time, there are people who do
not follow any religious teacher, who appear to be aware of an equally
inescapable direction in their lives and who lose no opportunity of service
to the community, or indeed, within limits, to humanity as a whole.

Why should this be? What is it that constitutes the driving urge towards
a better, deeper, finer understanding of life and its expression in terms
of service to our fellow human beings?

We have come a long way in the saga of humanity upon this planet and
in the long days of our history we have seemed to be separate, individual
beings shut up within the "prison of the senses." Slowly we
are being shown by that same historical process and by an inner psychological
revolution, that this separateness is all illusion, that we are, however
vaguely we may feel it, one with each other and that an inexorable drawing
together of humanity is in progress.

The present century, technologically brilliant yet suffering an anaemia
of the spirit, now requires an ethic to which it may give its unbounded
energy and which makes sense in an age when the mind is needle-sharp
and when authority is questioned until it proves itself. No longer can
dogmatic statement close the mind to question, nor may it claim obedience
without full reason. To one who would take a greater share of responsibility,
therefore, the preliminary training is more than ever a matter of opening
the faculties to the fleeting hint and the unspoken command. In Christian
terms, the disciple was near to the Christ but not of the stature of
the Apostle. The disciple was one whose ears were opened and who was
ready to serve with greater understanding than the mass of those who
flocked to hear the Master speak.

For humanity today there are but few words spoken. A small and very
personal voice within speaks from the silence of the heart, and the ears
- indeed, the whole being - must be open at every moment to catch the
instruction. But nothing is possible without training and dedication
and the training is a matter of slow and thorough trial, of error and
disappointment, of action and reaction. For this reason the lengthy process
which at the end leads to discipleship is often called the "Path
of Woe." The insistence upon woe, sadness and suffering is unavoidable
if the true nature of the Path is to be made clear. To paraphrase St.
Paul, we are "to conduct a war upon our members." We do not
set out to modify them; instead our purpose is to end the identification
of the true Self with the impermanent bodies or vehicles which we use
for life in the physical world. [22]

It is said that when the perfected human being reaches the stage where
it is no longer necessary for him to reincarnate on this planet, he hears
for a brief moment the cry of anguish which rises from suffering humanity.
Often then the Great One elects to stay with man to help him on his way,
whatever the cost to himself, and irrespective of the time it will take
before mankind as a whole is safely upon the Path.

To anyone who aspires to eventual discipleship, this is a clear directive
for training. We have to begin to help each other here and now if the
world is to learn from its present era of severe test, and no one who
has even the most tentative aspiration towards a life lived at a higher
level can disregard such a directive. So an offer of oneself for service
must be made with the whole being and without reservation; indeed, the
truly devoted servant of humanity will accept his opportunity for service
as a great and shining privilege.

At first there may be a certain feeling of pleasure at being a worker
and everything that comes one's way will be undertaken with enthusiasm.
But sooner or later a struggle with the personality is likely to develop.
Some tasks will seem too difficult, others too easy. Some will be unpleasant,
others appear to be wasteful of the talents which the aspiring server
may feel are his. All these things will be part of the training process;
it may even be that the best work will be that for which perhaps no talent
exists and which, if there were choice, would be avoided. The first errors
and the reactions that will be brought about by natural law may also
work upon the enthusiasm and diminish it, and possibly the criticism
of any leaders to whom the aspiring worker may be responsible will carry
on this vital but less pleasant process. These difficulties must be faced.

Madame Blavatsky, in her superb synthesis known as "The Golden
Stairs," sets out the supreme simplicity of the qualifications required
of the aspirant in terms of a clean life, an open mind, a pure heart
and an eager intellect, and it will be seen at once that the common factor
is a diamond-like clarity which, translated into terms of usefulness,
means that the bearer of such qualities is of universal value. Just as
there is One Life, so there is One Service, however many facets it may
have; thus, to be kind but stupid is not enough, to, be efficient but
unloving is not enough, and to be of a clean life but a closed mind is
not enough.

The depth of the Chinese proverb 'The longest journey begins with one
step' lies in its simplicity of statement. The Path is simple, and great,
and deep. It is not really possible for one human being to tell another
much about this Path. Some great Teachers have left us signposts and
pointers, but these only mean something as we create the Path through
our lives in the world. This is the difference that sets the aspiring
disciple apart from those who still look to be led. Each of us has to
go out into the darkness alone, in courage and in willingness to serve,
and only when the light comes from within us will the darkness be dispelled.

The Great Ones by their lives have shown us how the process of achieving
discipleship is carried out, but they can do no more for us. We ourselves
must listen to the cry of anguish of [23] the suffering ones and,
although our limited talents may not permit of our carrying much of their
burden, even the smallest service will ease it to some degree.

Let us, then, in courage and willingness, take the first step.

[We have tried to trace the writer of this article, but so far without
success - Editor The Theosophical Journal.]

*

NOW AVAILABLE!
FROM THE CAVES AND JUNGLES OF HINDOSTAN
by Helena Petrovna Blavatsky

Compiled from a series of articles the author contracted to write for
Russian Periodicals, tales of Indian life come alive with the omnipresent
qualities of compassion, curiosity, and humor. H. P. Blavatsky's interests
knew no bounds. The reader will learn about such widely divergent subjects
as The Parsi Tower of Silence; Drunken Crows; The Thakur's Mysterious
Powers; Underground Rivers; Tree Serpents; The Caves of Karli; The Sadhu
and his Five-Legged Cow; Caves of Birsa and Bhaja; Heroes of Rajasthan;
The Dolgorukov Legend; The Forest Sorceress. From Darwin to Haeckel
to a discussion with the Thakur on man's post-mortem state, to the character
of elephants, to the giants of antiquity, the spectrum of H.P.B.'s interest
and curiosity is stunningly panoramic.

Helena Petrovna Blavatsky is rapidly becoming a well-known name in many
households. This is primarily due to her magnum opus, The Secret Doctrine. Yet,
up to the present time, little has been written about the author that
might reveal the deep human side of her nature. In this long awaited
book, H.P.B. provides us with this glimpse of herself - a casual and
colorful portrayal of her daily experiences throughout the country of
India. There are intimate glimpses into the "other side" of
her nature: the H.P.B. of compassion and concern; of deep and intense
interest in people as individuals; in their daily life style; their philosophy
of life. It is a picture of the fascinating country of India in the late
19th century - the big cities - the little towns; - the big people -
the little people - many accounts liberally interspersed with native
philosophy and metaphysics.

This is no travel guide. At times it is a book of pathos. Sometimes
it is a book of humor. It is a book for everybody who is interested in
everybody.
43 Illustrations -- Cloth - 784 pages - Fully Indexed - $12.50.
ISBN: 0-8356-0219-2
Order direct from: Theosophical Publishing House, P.O. Box 270, Wheaton, Ill.
60187. [24]

*

JUST PUBLISHED!
ECHOES OF THE ORIENT
The Writings of William Quan Judge
Compiled by Dara Eklund

This initial volume of the Writings of Mr. Judge is a first step to
fulfill the desire of many students to have his literary heritage available
in bound volumes.
The contents of this volume are largely drawn from his magazine The Path,
which flourished from 1886 to 1896. It was conceived, edited and largely written
by Mr. Judge himself who invigorated it mainly through his own many-sided contributions.
In the early years of the Theosophical Movement, great stress was placed on
rather abstruse teachings, highly metaphysical and requiring technical phraseology.
A saturation point was soon reached, and something else was needed to secure
the future viability of Theosophy in the mind of a larger number of people.
"It was at this juncture that William Quan Judge established his claim upon
our undying gratitude by recognizing the situation and by bringing Theosophy
into the open light of day, divesting it of its garments of mystery and presenting
it as an everyday practical philosophy capable of being applied to the affairs
of daily life." (Percy Leonard in The Theosophical Path, Vol. XXIV,
May, 1928.)
The wide arc of Mr. Judge's philosophy covers subjects such as: the inner constitution
of man; what happens to him when he dies; how does he reincarnate; occult powers
and their attainment; dangers of psychic practices; astral intoxication; hypnotism;
true nature of spiritualism; cycles; Teachers true and false; the Path which
leads to self-realization. He shows that there is a scientific basis for ethics
- something to be understood, mastered and lived. He shares with the student
what he has himself experienced as highest in his own search along the winding
old Path.
The volume includes all of Mr. Judges "Occult Tales" which contain
many hints concerning the spiritual unfoldment of the disciple and the nonmaterial
spheres interpenetrating visible Nature.
The Introductory Section presents a succinct outline of Mr. Judge's life and
work, accurately based on available documentation.
650 pages; illustrated; fully indexed; case bound.
PRICE: $7.00.
Order direct from: Point Loma Publications, Inc., P.O. Box 9966, San Diego,
California 92109.

DISCLAIMER: Due to our limited resources the
absolutely clear license to use this issue of "Theosophia" has
not been fully established. We are operating under a well founded
presumption of Public Domain usage, but such has not been finally
determined. Therefore, please notify us of possible copyright
infringement.